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Friday, April 21, 2017

Between Sarki and Kanawa

While the ongoing debate generated by Sarkin
Kano Muhammadu Sunusi’s social reform proposals is gradually subsiding, one
can’t fail to observe how what was supposed to be an intellectually rich debate
degenerated into a free-for-all argument replete with disparaging innuendoes and
even explicit insults.

Sarkin Kano Muhammadu Sunusi ll

Incidentally, though Sarki’s proposed solutions
to some negative social practices in the society that triggered the controversy
can be described as radical, yet, I, for one, consider the amount of the ensuing
controversy too disproportionate. Besides, I believe that, should those proposals
be exhaustively and objectively scrutinized under relevant Islamic
jurisprudential standards, and in the context of our peculiar socio-cultural
circumstances, most of them will certainly turn out to be compliant with the
intendment of the relevant Islamic provisions.

Besides, contrary to the wrong assumption that Kanawa
are inherently reform-resistant, the reality is that, most of them are open-minded enough to welcome any socio-cultural and
even political reforms even if they defy their traditions provided they (i.e.
reforms) don’t contradict the unambiguously categorical Islamic sanctions.

In a nutshell, basically, Sarki’s views and
proposals per se aren’t the source of the controversy after all. Instead the
source of the controversy is actually the underlying insensitivity he
consciously displays or unconsciously betrays towards the sensibilities of the
people he supposedly targets in his advocacy of socio-cultural and religious
reforms. This explains the apparent underlying narcissistic tendency that
seemingly motivates him, as it equally explains his apparent penchant for
stirring unnecessary controversy just for the sake of it. By the way, this observation
may not sound strange to those familiar with his peculiar approach as a public
commentator in the past.

Anyway, unsurprisingly and indeed quite
understandably, many people rebuke him and indeed feel too offended to take him
seriously. They question his claim to moral high ground to be an advocate for these
reforms in the first place, citing some alleged inconsistencies between his advocacy
and his actual deeds. For instance, they cite the fact that he has never had any
philanthropic initiative to support, say, vulnerable children’s education in
Kano state or elsewhere. This observation was particularly emphasized following
the emergence of a report indicating that Sarkin Gombe Abubakar Shehu Abubakar III is sponsoring the education of three thousand
vulnerable children in his domain, through his philanthropic foundation, the Shehu Usman Abubakar Foundation. In fact, many Kanawa and indeed many others
elsewhere also question Sarki’s sincerity in his advocacy of prudence and
transparency in handling public finances citing his disproportionately expensive
lifestyle, as they also cite his other alleged inconsistencies and even some
alleged scandals also.

However, inasmuch as no one can deny the fact
that Kano and indeed the Muslim North need socio-cultural reforms to address
some persistent negative social practices that undermine their ability to
leverage their potential in order to improve their socio-economic conditions,
one can’t dismiss Sarki Sunusi’s advocacy towards that end, anyway. Yet, one
can’t deny the fact his approach in this regard isn’t helping matter, either.

Therefore, instead of this rather
confrontational approach, Sarki Sunusi ll should, first of all, engage relevant
public figures in the state among the reputable Islamic scholars, sociologists,
educationists, thought leaders and other
experts, to come up with a collection of balanced and realistically implementable
social reform proposals. He should also make use of his obviously unrestricted
access to government’s corridors in the state to quietly but determinedly lobby
for its adoption as the basis to formulate appropriate legislative provisions that
will address the persistent negative social phenomena in the state. By
leveraging his enormous influence, he will certainly be able to facilitate the
achievement of this objective. After all, he is no longer Sunusi Lamido Sunusi;
a mere social commentator and critic, but Sarkin Kano who enjoys huge influence
in Kano and indeed in Nigeria at large.

Meanwhile, he should focus on reforming the Masarautar
Kano where he alone has all the powers to do and undo as he pleases, hence he
can introduce and implement whatever reforms he desires. Because, the Masarautar Kano, which
wasfoundedby Shehu Usman Danfodio on the bases of Islamic
religion, and which is expected to uphold and represent Islamic values and the
good traditions of the Kanawa, does indeed need comprehensive reforms to
rid it of the many extremely negative traditions, heretical practices and superstitious
beliefs that crept back into it over the decades.